By Rosalva Aída Hernández Castillo
"As a multi-layered heritage of energy and identification in Chiapas, this research is with no parallel. It deals a richly textured and well-documented historical past of ways the Mam of Chiapas have developed their very own conceptions of identification and citizenship." --Virginia Garrard-Burnett, writer of Protestantism in Guatemala: dwelling within the New Jerusalem The 1994 Zapatista rebellion of Chiapas's Maya peoples opposed to the Mexican executive shattered the kingdom fable that indigenous teams were effectively assimilated into the state. during this wide-ranging examine of id formation in Chiapas, A?da Hern?ndez delves into the event of a Maya team, the Mam, to investigate how Chiapas's indigenous peoples have actually rejected, accredited, or negotiated the professional discourse on "being Mexican" and collaborating within the development of a Mexican nationwide id. Hern?ndez strains the advanced family among the Mam and the nationwide govt from 1934 to the Zapatista uprising. She investigates the numerous regulations and modernization tasks wherein the kingdom has tried to impose a Mexican id at the Mam and indicates how this Maya workforce has resisted or accommodated those efforts. particularly, she explores how altering spiritual association, women's and ecological routine, fiscal globalization, nation regulations, and the Zapatista circulation have all given upward thrust to varied methods of "being Mam" and considers what those indigenous identities may possibly suggest for the way forward for the Mexican kingdom. The Spanish model of this publication received the 1997 Fray Bernardino de Sahag?n nationwide prize for the simplest social anthropology study in Mexico.
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Extra info for Histories and Stories from Chiapas: Border Identities in Southern Mexico
Don Roberto was a tall man for the Sierra Mam, about sixty years old, wearing an impeccable white shirt and black polyester twill trousers. ’’ It turns out that this man, with his calm speech, had already caught my attention in one of the regional meetings of the leftist Party of the Democratic Revolution (Partido de la Revolución Democrática [PRD]), at which I was present a few months before by invitation of some Motozintla friends. His age and size aroused my curiosity at the meeting, which was attended mainly by young peasants.
Indigenous women have played an important symbolic role in the reproduction of the nation through the ideology of mestizaje. . Angel M. Corzo, general director of public education during Grajales’s administration, points out: In almost every indigenous race of this country and probably in the Americas, there is a custom which is like an inviolable law: that which does not allow their women to procreate with ladino or white men; any woman breaking this law will not only be expelled from the tribe, but sometimes even killed.
My father scraped the tree and extracted the resin and then mixed this resin with ocote [pine pitch]. He made a mixture, and then with this mixture he made pellets. When we were children we had to make the pellets. I remember the days when we made the copal pellets to sell. It was like a game for us—this copal is still used to pray, for ritual cleansing, and to cure—then my father would go to sell it [the copal] at El Porvenir, at Motozintla. Even all the way to Huehuetenango [Guatemala] did my father walk to sell his copal.
Histories and Stories from Chiapas: Border Identities in Southern Mexico by Rosalva Aída Hernández Castillo